历史"进步论"与历史"不同论"--对"20世纪中国文学"观念的一点看法

20世纪中国文学史写作所面对的问题 ,既关系到文学史观的问题 ,同时也关涉到文学观、文学批评等相关问题 ,甚至也超出文学领域的局限。正因为这样 ,由 2 0世纪中国文学史写作所引起的话题 ,一直受到文学研究者的关注 ,可以说是一个经久不衰的话题。本期发表的这几篇文章 ,也许有助于对这一话题的深入讨论     

20～21世纪之交的艺术史

在新世纪即将到来之际 ,欲完整透彻地说明 2 0世纪末期艺术史研究的状况似乎不太现实。我诚心向那些有意更进一步探究这个问题的朋友大力推荐多纳尔德·普莱茨奥斯最近所著的一本评论文选 ,它由牛津大学出版社出版 ,题为《艺术史的艺术》。这本书概览了自约翰·约阿希姆·温克尔曼开创了艺术史研究这一门专业以来 ,艺术史研究所沿循的主要方向 ,并且从18世纪中叶到 2 0世纪末期这一期间发表的文章中选出相应的代表性作品收入。在 2 0世纪 ,艺术史得到了迅猛发展。虽然我们的艺术史学科主要植根于 19世纪 ,但是随着大学里艺术史讲座的开展 ,…     

Psychometrics and psychometricians in the 20th and 21st centuries: how it was in the 20th century and how it is now

This article is based largely upon the author's invited address at the 113th annual convention of the American Psychological Convention, Washington, DC, as the 2005 recipient of the Samuel J. Messick Award bestowed by APA Division 5 and the Educational Testing Service. The author summarizes the growth of graduate training in psychometrics and quantitative psychology, in the years prior to and following the end of WWII. He then opines the steady decline in the training of psychometricians and quantitative psychologists beginning in the 1970s and continuing into the 20th century. Likely causes of the decline are inferred and prospects for strengthening the quantitative skills of doctorates are discussed, including recommendations for reversing the downward trend.     

Marital research in the 20th century and a research agenda for the 21st century

In this article we review the advances made in the 20th century in studying marriages. Progress moved from a self-report, personality-based approach to the study of interaction in the 1950s, following the advent of general systems theory. This shift led, beginning in the 1970s, to the rapid development of marital research using a multimethod approach. The development of more sophisticated observational measures in the 1970s followed theorizing about family process that was begun in the decade of the 1950s. New techniques for observation, particularly the study of affect and the merging of synchronized data streams using observational and self-report perceptual data, and the use of sequential and time-series analyses produced new understandings of process and power. Research in the decades of the 1980s and 1990s witnessed the realization of many secular changes in the American family, including the changing role of women, social science's discovery of violence and incest in the family, the beginning of the study of cultural variation in marriages, the expansion of the measurement of marital outcomes to include longevity, health, and physiology (including the immune system), and the study of comorbidities that accompany marital distress. A research agenda for the 21st century is then described.     

20世纪中国的尼采研究

一 自梁启超在1902年10月16日的<新民丛报>上撰文将尼采思想首次引入中国之后,迄今已整整一百周年.从唐俟(鲁迅)[1]开始至今,尼采文本的中译本之多,已经不少于十个(含全译本和节译本).     

20世纪宋明理学研究的回顾与前瞻(上)

20世纪初 ,中国哲学作为一门学科诞生之日 ,正值国内全盘反传统文化思潮占据思想界主流之时。因此 ,中国哲学的研究一开始便身处逆境 ,直到改革开放以后 ,大陆地区中国哲学的研究才逐渐纳入正常的学术规范。作为中国哲学的一个重要阶段和领域 ,宋明理学研究的情况自然与整个中国哲学的发展同呼吸、共命运。所不同者 ,自中国哲学创制以来 ,宋明理学的研究尤其受到思想界反传统思潮的冲击 ,长期以来一直相对薄弱。但由于宋明理学代表了中国传统哲学最高的理论思维水平 ,并且是现代新儒学得以产生在中国自身传统方面的主要凭籍 ,其中蕴涵丰富的…     

20世纪以来陈衍研究述评

20世纪以来陈衍研究主要可分为两个阶段.80年代以前,一些诗友诗歌、民国诗话、文学史以及南社为主的革命派,对陈衍的诗话、编纂、诗歌有所评论,但多为只言片语的泛泛之论.而南社等革命派对同光体诗人的否定态度,直接导致建国后陈衍在文学史上地位不尊.80年代后,一批具有特色的专题论文出现,对陈衍的诗学不同程度地作了从概念内涵到义理层面的挖掘,有关陈衍的研究开始走向客观深入.而揭示陈衍诗歌与诗学中所承受的文化思想内涵,应是今后陈衍研究的重要任务.     

Ecumenism in the 21st Century

This article explores the challenges facing the ecumenical movement at the beginning of the 21st century: global demographic trends and a shift in the centre of gravity of Christianity toward the global South; the need for ecumenical structures and institutions to change in response to new realities; the need to widen the ecumenical fellowship so that Roman Catholics, Pentecostals, and evangelicals who have not played a part in the WCC may participate more fully; the urgency of inter‐religious dialogue; and the need to discover a “spirituality of engagement” in interaction with the world and its people.     

Religion in the 21st Century

Abstract :  The secular minded element of society is actually the minority. However, this minority are often the ones running our politics. Because of this, Christians, especially in Europe, seem to think it pertinent to ally with them. But Christians in the West—because they forget about being Christians and neglect the great majority of Christians in the less secular‐minded South—run the risk of enforcing the hate many Muslims have for the West. Like the Christians of the Southern Hemisphere, such Muslims are not and will most likely never be as secular minded as European "Christians" tend to be. An interdisciplinary research program at University of Copenhagen ( Religion in the 21^st Century ) hopes to address these crucial issues. As a research area of priority this initiative will contribute to a better understanding of the position of the 90 percent religious‐minded in relation to the 10 percent secular‐minded in the world today.